1963 Sun Aug 21 2016 - शास्त्रीय बंगाली-सत्यलाई मा ई धाराE. Section on the Truths
5) शास्त्रीय बंगाली
सत्यलाई मा ई धारा
र
यसबाहेक, bhikkhus, एक bhikkhu को Abhidhamma piṭaka र (dharma) प्रकृति /
स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को dhammas मा
dhammas नियालेर (नाम बास; समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा /
विचार / घटना; सिद्धान्त;
व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध
पदहरू; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति / गुणस्तर /
सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म; समारोह /
अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त; व्यवस्था;
सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध पदहरू; धर्म)
चार ariya गर्न सन्दर्भ · saccas (उदात्त सत्य, नोबल सत्य)। र
यसबाहेक, bhikkhus, एक bhikkhu कसरी Abhidhamma piṭaka र (dhammaṃ)
प्रकृति / स्थिति / गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को
dhammas मा dhammas नियालेर (नाम बास गर्छ; समारोह / अभ्यास / कर्तव्य;
वस्तु / कुरा / विचार / घटना;
सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य;
को बौद्ध पदहरू; को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति /
गुणस्तर / सम्पत्ति / विशेषता को पहिलो पुस्तक को नाम को सीमा मा धर्म ;
समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार / घटना; सिद्धान्त;
व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को सत्य; को बौद्ध
पदहरू; धर्म) चार ariya गर्न सन्दर्भ · saccas (उदात्त सत्य , नोबल सत्य)?
E1। Dukkhasacca को प्रदर्शनी (दुःखकष्ट को अवरोध, अनन्त आनंद) उदात्त सत्य, नोबल सत्य लागि nibbāṇa (परम लक्ष्य))
अनि, bhikkhus, को dukkha ariyasacca (दुःखकष्ट को अवरोध, अनन्त आनंद) उदात्त सत्य, नोबल सत्य लागि nibbāṇa (परम लक्ष्य) छ)? Jāti
(जन्म; वंश, परिवार, जाति;; को बौद्ध अर्थमा, पुन: जन्म, नवीकरण अस्तित्व
मा एक जन्म वा अस्तित्व क्रमबद्ध दयालु, विभिन्न) dukkha छ (दुःख को अवरोध,
अनन्त आनंद) उदात्त सत्य लागि nibbāṇa (परम लक्ष्य, महान
सत्य), वृद्ध dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि परम
लक्ष्य) उदात्त सत्य, महान सत्य) हो (रोग dukkha (दुःखकष्ट को अवरोध छ,
अनन्त आनंद) उदात्त सत्य, महान सत्य लागि nibbāṇa (परम लक्ष्य)) माराना
(मरन, मृत्यु) dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद) उदात्त
सत्य, नोबल सत्य लागि परम लक्ष्य), कष्ट, विलाप, dukkha (दुःखकष्ट को
अवरोध, nibbāṇa (अनन्त आनंद) उदात्त सत्य, नोबल लागि परम लक्ष्य छ सत्य),
domanassa (Dejection, दुःखलाई, melancholy) र दुःखको dukkha (दुःखकष्ट को
अवरोध छ, अनन्त आनंद लागि nibbāṇa (परम लक्ष्य) उदात्त सत्य, नोबल सत्य),
मनपरेको छ के संगत dukkha (दुःखकष्ट को अवरोध, nibbāṇa छ (परम अनन्त
आनंद) उदात्त सत्य, नोबल सत्य) को लागि लक्ष्य, मन पराएका छ के बाट
dissociation dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद) उदात्त
सत्य, नोबल सत्य) को लागि परम लक्ष्य, छैन एक के चाहन्छ प्राप्त गर्न
dukkha छ (को अवरोध छ उदात्त सत्य, नोबल सत्य) पीडित, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य); छोटो मा, पाँच upādāna · K · khandhas (दाउरा, इन्धन; अस्तित्व गर्न
clinging, संलग्न) dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि
परम लक्ष्य) उदात्त सत्य, नोबल सत्य) हो।
अनि,
bhikkhus, jāti (; एक जन्म वा बौद्ध अर्थमा अस्तित्व, पुन: जन्म, नवीकरण
अस्तित्व; वंश, परिवार, जाति; जन्म क्रमबद्ध दयालु, विभिन्न) छ? ,
जन्म, यो वंश [जगतले, jāti (; एक जन्म वा बौद्ध अर्थमा अस्तित्व, पुन:
जन्म, नवीकरण अस्तित्व;; वंश, परिवार, जाति क्रमबद्ध दयालु, विभिन्न जन्म)
को विभिन्न वर्गहरू मा विभिन्न जगतले लागि गर्भमा
मा], को arising [संसारमा], को उपस्थिति, को khandhas को apparition
(आफ्नै), को āyatanas को अधिग्रहण (स्थान, Abode, घर, सीट,
Rendezvous-ठाउँमा वासस्थान, haunt, receptacle, मेरो ; वेदी, तीर्थस्थलका; मूल, स्रोत, fount, कारण, मूल) को ठाउँ। यो, bhikkhus, भनिन्छ jāti (जन्म; को बौद्ध अर्थमा एक जन्म वा अस्तित्व,
पुन: जन्म, नवीकरण अस्तित्व; वंश, परिवार, जाति; क्रमबद्ध दयालु, विभिन्न)।
अनि, bhikkhus, (पुरानो उमेर, decrepitude, क्षय) jarā छ? जगतले,
jarā (पुरानो उमेर, decrepitude, क्षय) को विभिन्न वर्गहरू मा विभिन्न
जगतले लागि, को राज्य जाँगरको को गिरावट, को क्षय को, फुलेको कपाल भएको
भङ्ग [दाँत] भएको को decayed भइरहेको, wrinkled भइरहेको, यो, bhikkhus, भनिन्छ jarā (पुरानो उमेर, decrepitude, क्षय): को indriyas (सहनशीलता वा सचेत को दमन) को।
अनि, bhikkhus, माराना (मरन, मृत्यु) छ? जगतले
विभिन्न वर्गहरू मा विभिन्न जगतले लागि, मौत, [अस्तित्व बाहिर] स्थानांतरण
को राज्य, ब्रेक अप, लापता, मृत्यु, माराना को दूर पारित (मरन, मृत्यु),
अप को ब्रेक khandhas (आफ्नै), को लास को तल बिछाउने को: यो, bhikkhus, भनिन्छ माराना (मरन, मृत्यु)।
अनि, bhikkhus, कष्ट छ? एक
मा, bhikkhus, misfortune को विभिन्न प्रकार, dukkha dhammas को विभिन्न
प्रकार (दुःखकष्ट को अवरोध हृदय छोयो सम्बन्धित, अनन्त आनंद लागि nibbāṇa
(परम लक्ष्य) (को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति को पहिलो
पुस्तक को नाम / गुणस्तर
/ सम्पत्ति / विशेषता, समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार /
घटना; सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को
सत्य; को बौद्ध पदहरू; धर्म)), को sorrrow, को शोक, शोक को राज्य, भित्री कष्ट भित्री ठूलो कष्ट: यो, bhikkhus, भनिन्छ दुःख।
अनि, bhikkhus, विलाप छ? एक
मा, bhikkhus, misfortune को विभिन्न प्रकार, dukkha dhammas को विभिन्न
प्रकार (दुःखकष्ट को अवरोध हृदय छोयो सम्बन्धित, अनन्त आनंद लागि nibbāṇa
(परम लक्ष्य) (को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति को पहिलो
पुस्तक को नाम / गुणस्तर
/ सम्पत्ति / विशेषता, समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार /
घटना; सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को
सत्य; को बौद्ध पदहरू; धर्म)), पुकारा, को विलाप, को रूँदै, रो को भूमि किनन र बेचन, राज्य, lamentating को राज्य: यो, bhikkhus, भनिन्छ विलाप।
अनि, bhikkhus, दुःख को dukkhaCessation छ, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य)? जेसुकै
होस्, bhikkhus, शारीरिक dukkha (दुःखकष्ट को अवरोध, अनन्त आनंद लागि
nibbāṇa (परम लक्ष्य), शारीरिक unpleasantness, dukkha (दुःखकष्ट को अवरोध,
nibbāṇa (अनन्त आनंद लागि परम लक्ष्य) शारीरिक सम्पर्क गरेर engendered,
अप्रिय vedayitas (जान्न, ठेगाना लगान) : यो, bhikkhus, भनिन्छ dukkha (दुःखकष्ट को अवरोध, nibbāṇa अनन्त आनंद लागि (परम लक्ष्य)।
अनि, bhikkhus, domanassa (Dejection, दुःखलाई, melancholy) छ? जेसुकै
होस्, bhikkhus, मानसिक dukkha (अवरोध दुःखकष्ट को, nibbāṇa (परम मानसिक
सम्पर्क गरेर engendered अनन्त आनंद) ,, मानसिक unpleasantness, dukkha
(दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य) को लागि लक्ष्य,
अप्रिय vedayitas (जान्न, ठेगाना लगान): यो, bhikkhus, भनिन्छ domanassa (Dejection, दुःखलाई, melancholy)।
अनि, bhikkhus, निराश छ? एक
मा, bhikkhus, misfortune को विभिन्न प्रकार, dukkha dhammas को विभिन्न
प्रकार (दुःखकष्ट को अवरोध हृदय छोयो सम्बन्धित, अनन्त आनंद लागि nibbāṇa
(परम लक्ष्य) (को Abhidhamma piṭaka र (dhammaṃ) प्रकृति / स्थिति को पहिलो
पुस्तक को नाम / गुणस्तर
/ सम्पत्ति / विशेषता, समारोह / अभ्यास / कर्तव्य; वस्तु / कुरा / विचार /
घटना; सिद्धान्त; व्यवस्था; सद्गुण / piety; न्याय; व्यवस्था वा बुद्ध को
सत्य; को बौद्ध पदहरू; धर्म)) ,, समस्या, यस निराश, समस्यामा हुनुको राज्य, निराश मा हुनुको राज्य: यो, bhikkhus, निराश भनिन्छ।
अनि,
bhikkhus, त्यहाँ रहेका dukkha (दुःखकष्ट को अवरोध, nibbāṇa अनन्त आनंद
लागि (परम लक्ष्य) disagreeable छ? यहाँ प्रकारका कस्तो सम्बन्धित भइरहेको
को, ध्वनि, स्वाद, Smells, शारीरिक घटना र मानसिक घटना छ जो unpleasing,
छैन रमाइलो, अप्रिय, वा अरू कसैको बेफाइदा इच्छा गर्नेहरू, कसैको हानि
इच्छा गर्नेहरूलाई, कसैको असुविधा इच्छा गर्नेहरूलाई, भइरहेको सँगै, हुनुको
तिनीहरूलाई सामना, सम्बन्धित, संलग्न, बैठक बाट कसैको गैर-मुक्ति चाहन्छन्
गर्नेहरूलाई: यो , bhikkhus, disagreeable छ के संग सम्बन्धित भइरहेको को dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य भनिन्छ)।
अनि,
bhikkhus, को dukkha (दुःखकष्ट को अवरोध, nibbāṇa (परम अनन्त आनंद लागि
राजी छ? यहाँ प्रकारका रूपमा के बाट अलग भइरहेको को लक्ष्य) छ, ध्वनि,
स्वाद, Smells, शारीरिक घटना र मानसिक घटना छन् जो ,
एक फाइदाको इच्छा गर्नेहरूलाई, कसैको सान्त्वना इच्छा गर्नेहरूलाई,
संलग्न, बैठक देखि कसैको मुक्ति चाहन्छन् गर्नेहरूलाई, सँगै रहेको
तिनीहरूलाई सामना गर्न सम्बन्धित भइरहेको छैन, खुसी रमाइलो, सुखद, वा अरू
कसैको फाइदा इच्छा गर्नेहरू: यो, bhikkhus, को dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य) राजी छ कुराबाट अलग भइरहेको को भनिन्छ।
?
अनि के, bhikkhus, के जन्म भइरहेको को विशेषता भएको, जगतले, bhikkhus मा
एक चाहन्छ प्राप्त छैन को dukkha (अनन्त आनंद लागि दुःख, nibbāṇa (परम
लक्ष्य को अवरोध) छ, यस्तो इच्छा उठ्छ: “ओहो साँच्चै, मे हाम्रो
लागि, र साँच्चै, हामी jāti गर्न आउन सक्छ (जन्म त्यहाँ jāti (क्रमबद्ध
दयालु, विभिन्न; को बौद्ध अर्थमा एक जन्म वा अस्तित्व, पुन: जन्म, नवीकरण
अस्तित्व;; वंश, परिवार, जाति जन्म) हुन; यस
बौद्ध अर्थमा एक जन्म वा अस्तित्व, पुन: जन्म, नवीकरण अस्तित्व; वंश,
परिवार, जाति;।। क्रमबद्ध दयालु, विभिन्न) “तर यो इच्छा द्वारा हासिल छैन
गर्न सकिन्छ यो dukkha छ (दुःख को अवरोध, nibbāṇa एक के चाहन्छ प्राप्त छैन को (अनन्त आनंद लागि परम लक्ष्य)।
जगतले
मा, bhikkhus, पुरानो रही को विशेषता भएको, यस्तो इच्छा उठ्छ: “ओहो
साँच्चै, त्यहाँ jarā हुन सक्छ हाम्रो लागि (पुरानो उमेर, decrepitude,
क्षय), र साँच्चै, हामी jarā आउन सक्छ (पुरानो उमेर, decrepitude, क्षय)। ” तर यो इच्छा द्वारा हासिल गर्न छैन। यो dukkha (दुःखकष्ट, nibbāṇa (परम अनन्त आनंद लागि एक के चाहन्छ प्राप्त छैन को लक्ष्य) को अवरोध छ।
जगतले
मा, bhikkhus, बिरामी रही को विशेषता भएको, यस्तो इच्छा उठ्छ: “ओहो
साँच्चै, त्यहाँ हाम्रो लागि रोग हुन सक्छ, र साँच्चै, हामी रोग आउन सक्छ।”
तर यो इच्छा द्वारा हासिल गर्न छैन। यो dukkha (दुःखकष्ट, nibbāṇa (परम अनन्त आनंद लागि एक के चाहन्छ प्राप्त छैन को लक्ष्य) को अवरोध छ।
जगतले
मा, bhikkhus, पुरानो रही को विशेषता भएको, यस्तो इच्छा उठ्छ: “ओहो
साँच्चै, त्यहाँ माराना (मरन, मृत्यु) हाम्रो लागि, हुन सक्छ र साँच्चै,
हामी माराना (मरन, मृत्यु) गर्न आउन सक्छ।” तर यो इच्छा द्वारा हासिल गर्न छैन। यो dukkha (दुःखकष्ट, nibbāṇa (परम अनन्त आनंद लागि एक के चाहन्छ प्राप्त छैन को लक्ष्य) को अवरोध छ।
जगतले
मा, bhikkhus, कष्ट, विलाप, dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त
आनंद लागि परम लक्ष्य), domanassa र संकट को विशेषता भएको, यस्तो इच्छा
उठ्छ: “ओहो साँच्चै, त्यहाँ कष्ट विलाप, dukkha हुन सक्छ (दुःखकष्ट
को अवरोध, अनन्त आनंद लागि nibbāṇa (परम लक्ष्य), domanassa (Dejection,
दुःखलाई, melancholy) र हाम्रो लागि दुःख, र साँच्चै, हामी कष्ट विलाप,
dukkha (दुःखकष्ट को अवरोध, nibbāṇa (लागि परम लक्ष्य आउन सक्छ अनन्त आनंद), domanassa एक के चाहन्छ प्राप्त छैन को (Dejection,
दुःखलाई, melancholy) र संकट। “तर यो इच्छा द्वारा हासिल छैन गर्न सकिन्छ।
यो dukkha (दुःखकष्ट को अवरोध, nibbāṇa (अनन्त आनंद लागि परम लक्ष्य छ)।
अनि, bhikkhus, छोटो पाँच upādānakkhandhas छन् (दाउरा, इन्धन; अस्तित्व गर्न clinging, संलग्न)? ती
हुन्: को rūpa (फारम, आंकडा, आकार; छवि, प्रतिनिधित्व; शरीर; ग्राम मा एक
मौखिक वा नाममात्र फारम; सौन्दर्य; प्राकृतिक अवस्था; विशेषता।)
Upādānakkhandha (दाउरा, इन्धन; अस्तित्व गर्न clinging, संलग्न), को
vedanā (भाव,
अनुभूति, धारणा; दुखाइ, पीडित) upādānakkhandha (दाउरा, इन्धन; अस्तित्व
गर्न clinging, संलग्न), को saññā (Sense, चेतना, धारणा; बुद्घि, विचार;
साइन, इशारा; नाम) upādānakkhandha (दाउरा, इन्धन; clinging अस्तित्व,
संलग्न) गर्न, saṅkhāra (, निर्माण तयारी, perfecting, embellishing;
एकत्रीकरण; कुरा; कर्म; को skandhas) upādānakkhandha (दाउरा, इन्धन;
अस्तित्व गर्न clinging, संलग्न), को viññāṇa (बुद्धि, ज्ञान; चेतना;
विचार, मन) upādānakkhandha (दाउरा, इन्धन; अस्तित्व गर्न clinging, संलग्न)। यी छोटो, bhikkhus, पाँच upādānakkhandhas मा भनिन्छ (दाउरा, इन्धन; अस्तित्व, संलग्न गर्न clinging)।
यो, भनिन्छ bhikkhus, को dukkha ariyasacca (दुःखकष्ट को अवरोध, अनन्त आनंद) उदात्त सत्य, नोबल सत्य लागि nibbāṇa (परम लक्ष्य))
कृपया भ्रमण:
http://www.youtube.com/watch?v=R96vx8QVlgE
लागि
RATANA Sutta (1/4) Bhikkhu Bodhi गरेर धर्म व्याख्यान -1: 09: 52
प्रकाशित नोभेम्बर 22, 2012 मा
त्यो
धर्म व्याख्यान, RATANA Sutta 1 Bhikkhu BodhiBio द्वारा: Bhikkhu Bodhi
न्यूयोर्क शहर 1944. मा जन्म भएको थियो उहाँले एक B.A. प्राप्त ब्रूकलिन कलेज बाट (1966) दर्शन र एक पीएच.डी. मा क्लेअरमन्ट स्नातक स्कूल (1972) बाट दर्शन मा। लेट 1972 मा उहाँले बौद्ध देर Ven अन्तर्गत monk रूपमा उहाँले नियुक्त गरिएको थियो जहाँ श्रीलंका, गए। Balangoda Ananda Maitreya Mahanayaka thera। 1984 देखि उनी कांडी मा बौद्ध प्रकाशन समाज को सम्पादक भएको र 1988 देखि यसको अध्यक्ष छ। उहाँले लेखक, अनुवादक, र धेरै पुस्तकहरू Theravada बौद्ध मा सम्पादक छ। http://www.sobhana.net/audio/english/bodhi/index.htm
यो
Sutta पली Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka बुद्ध
Dhamma धर्म बौद्ध संघ भिक्षुहरूले बौद्ध भिक्षुहरूले लाओ बौद्ध कम्बोडियन
बौद्ध खमेर बौद्ध थाई बौद्ध श्रीलंका Lankian बौद्ध म्यानमार बौद्ध बर्मेली
बौद्ध अमेरिकी बौद्ध मलेशियन बौद्ध Singaporian बौद्ध चिनियाँ बौद्ध
तिब्बती बौद्ध Dhamma टक धर्म शिक्षण त्यस भाषणले मंगला Sutta ध्यान Samadhi Vipassana Karaniya Metta Sutta पली Canon चार नोबल
सत्य Bhikkhu Bodhi Thanissaro Bhikkhu ध्यान संगीत आराम संगीत स्वास्थ्यकर
अस्वस्थकर कर्मा Kamma Ratana Sutta
http://www.youtube.com/watch?v=B0mtGoFU59k
लागि
RATANA Sutta (2/4) Bhikkhu Bodhi गरेर धर्म व्याख्यान - 1:01:27 - भाग 2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
लागि
RATANA Sutta (3/4) Bhikkhu Bodhi गरेर धर्म व्याख्यान - 1:03:16 भाग 3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
लागि
RATANA Sutta (4/4) Bhikkhu Bodhi गरेर धर्म व्याख्यान - 1:02:13 भाग 4/4
And furthermore, bhikkhus, a bhikkhu dwells observing
dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariya·saccas (Sublime truth, Noble truths). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariya·saccas (Sublime truth, Noble truths)?
E1. Exposition of Dukkhasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
And what, bhikkhus, is the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))? Jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), aging is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth) (sickness is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth)) maraṇa(Dying, death) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), domanassa(Dejection, gloom, melancholy) and distress is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), association with what is disliked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), dissociation from what is liked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), not to get what one wants is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth); in short, the five upādāna·k·khandhas(Firewood, fuel; clinging to existence, attachment) are dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth).
And what, bhikkhus, is jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety)? For the various beings in the various classes of beings, jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety), the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas(own), the acquisition of the āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin). This, bhikkhus, is called jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).
And what, bhikkhus, is jarā(Old age, decrepitude, decay)? For the various beings in the various classes of beings, jarā(Old age, decrepitude, decay),
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas( Restraint or subjugation of the senses): this, bhikkhus, is called jarā(Old age, decrepitude, decay).
And what, bhikkhus, is maraṇa(Dying, death)?
For the various beings in the various classes of beings, the decease,
the state of shifting [out of existence], the break up, the
disappearance, the death, maraṇa(Dying, death), the passing away, the break up of the khandhas(own), the laying down of the corpse: this, bhikkhus, is called maraṇa(Dying, death).
And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)), the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.
And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.
And what, bhikkhus, is dukkhaCessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)? Whatever, bhikkhus, bodily dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), bodily unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) engendered by bodily contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss).
And what, bhikkhus, is domanassa(Dejection, gloom, melancholy)? Whatever, bhikkhus, mental dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss),, mental unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), engendered by mental contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called domanassa(Dejection, gloom, melancholy).
And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being associated with what is disagreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are unpleasing, not enjoyable, unpleasant, or else those who
desire one’s disadvantage, those who desire one’s loss, those who desire
one’s discomfort, those who desire one’s non-liberation from
attachment, meeting, being associated, being together, encountering
them: this, bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being associated with what is disagreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being dissociated from what is agreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being dissociated from what is agreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) for us, and really, may we not come to jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā(Old age, decrepitude, decay) for us, and really, may we not come to jarā(Old age, decrepitude, decay).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting sick, such a
wish arises: “oh really, may there not be sickness for us, and really,
may we not come to sickness.” But this is not to be achieved by wishing.
This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa(Dying, death) for us, and really, may we not come to maraṇa(Dying, death).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress for us, and really, may we not come to sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress.” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
And what, bhikkhus, are in short the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment)? They are: the rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the vedanā(Feeling, sensation, perception; pain, suffering) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saṅkhāra( Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the viññāṇa( Intelligence, knowledge; consciousness; thought, mind) upādānakkhandha (Firewood, fuel; clinging to existence, attachment). These are called in short, bhikkhus, the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment).
This is called, bhikkhus, the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
for
RATANA SUTTA (1/4) THE DHARMA LECTURE by Bhikkhu Bodhi -1:09:52
Published on Nov 22, 2012
THE
DHARMA LECTURE, RATANA SUTTA 1 by Bhikkhu Bodhi
Bio: Bhikkhu Bodhi was
born in New York City in 1944. He received a B.A. in philosophy from
Brooklyn College (1966) and a Ph.D. in philosophy from Claremont
Graduate School (1972). In late 1972 he went to Sri Lanka, where he was
ordained as a Buddhist monk under the late Ven. Balangoda Ananda
Maitreya Mahanayaka Thera. Since 1984 he has been editor of the Buddhist
Publication Society in Kandy, and since 1988 its President. He is the
author, translator, and editor of many books on Theravada Buddhism.
http://www.sobhana.net/audio/e
The Sutta
Pali Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka Buddha Dhamma
Dharma Buddhism Sangha Monks Buddhist Monks Lao Buddhist Cambodian
Buddhism Khmer Buddhist Thai Buddhist Sri Lankian Buddhist Myanmar
Buddhist Burmese Buddhism American Buddhism Malaysian Buddhism
Singaporian Buddhism Chinese Buddhism Tibetan Buddhism Dhamma Talk
Dharma Teaching The Discourse Mangala Sutta Meditation Samadhi Vipassana
Karaniya Metta Sutta Pali Canon Four Noble Truths Bhikkhu Bodhi
Thanissaro Bhikkhu Meditation Music Relaxing Music Wholesome Unwholesome
Karma Kamma Ratana Sutta
http://www.youtube.com/watch?v
for
RATANA SUTTA (2/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:01:27 - part 2/4
http://www.youtube.com/watch?v
for
RATANA SUTTA (3/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:03:16 part 3/4
http://www.youtube.com/watch?v
for
RATANA SUTTA (4/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:02:13 part 4/4
புன ச பரங், பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு. கதங் ச பன
பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு ?
இத, பிக்காவெ, பிக்கு ‘
இதங் துக்கங்,தி யத.பூதங் பஜானதி, அயங் துக்க-ஸமுதாயொ’தி யத.பூதங்
பஜானதி, அயங் துக்க-நிரோதொ’தி யத.பூதங் பஜானதி, அயங் துக்க-நிரோத.காமினி
பதிபதா’தி யத.பூதங் பஜானதி.
Katamaṃ ca, bhikkhave,
dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho)
maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·
a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na
labhati tam·pi dukkhaṃ; saṅkhittena pañc’upādāna·k·khandhā dukkhā.
கதமங் ச
Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi
tamhi satta-nikāye jāti sañjāti okkanti nibbatti abhinibbatti
khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave,
jāti.
Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā
āyuno saṃhāni indriyānaṃ paripāko: ayaṃ vuccati, bhikkhave, jarā. E. Section on the Truths
Katamaṃ ca, bhikkhave, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ
kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo, idaṃ vuccati,
bhikkhave, maraṇaṃ.
Katamo ca, bhikkhave, soko? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa soko socanā socita·ttaṃ anto·soko
anto·parisoko, ayaṃ vuccati, bhikkhave, soko.
Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ
paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.
Katamaṃ ca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave,
kāyikaṃ dukkhaṃ kāyikaṃ a·sātaṃ kāya·samphassa·jaṃ dukkhaṃ a·sātaṃ
vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.
Katamaṃ ca, bhikkhave, domanassaṃ? Yaṃ kho,
bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ a·sātaṃ mano·samphassa·jaṃ
dukkhaṃ a·sātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.
Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ
vuccati, bhikkhave, upāyāso.
Katamo ca, bhikkhave, a·p·piyehi sampayogo dukkho?
Idha yassa te honti an·iṭṭhā a·kantā a·manāpā rūpā saddā gandhā rasā
phoṭṭhabbā dhammā, ye vā pan·assa te honti an·attha·kāmā a·hita·kāmā
a·phāsuka·kāmā a·yoga·k·khema·kāmā, yā tehi saddhiṃ saṅgati samāgamo
samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, a·p·piyehi sampayogo
dukkho.
Katamo ca, bhikkhave, piyehi vippayogo dukkho?
Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā
dhammā, ye vā pan·assa te honti attha·kāmā hita·kāmā phāsuka·kāmā
yoga·k·khema·kāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā
ñāti·sālohitā vā, yā tehi saddhiṃ a·saṅgati a·samāgamo a·samodhānaṃ
a·missībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.
Katamaṃ ca, bhikkhave, yampicchaṃ na labhati tam·pi
dukkhaṃ? Jāti·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho
vata mayaṃ na jāti·dhammā assāma na ca vata no jāti āgaccheyyā’ ti. Na
kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ.
Jarā·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na jarā·dhammā assāma na ca vata no jarā
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.
Byādhi·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na byādhi·dhammā assāma na ca vata no byādhi
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.
Maraṇa·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na maraṇa·dhammā assāma na ca vata no maraṇa
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.
Soka·parideva·dukkha·domanass·
bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na
soka·parideva·dukkha·domanass·
soka·parideva·dukkha·domanass·
pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ.
Katame ca, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā
dukkhā? Seyyathidaṃ: rūp·upādānakkhandho vedan·upādānakkhandho
saññ·upādānakkhandho saṅkhār·upādānakkhandho viññāṇ·upādānakkhandho. Ime
vuccanti, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā dukkhā.